Within the living tradition of the Yajurveda, several commentators stand out as luminous guides to its sacrificial prose and mantric fabric. Among them, Sāyaṇa occupies a central place, especially through his extensive commentaries on the Taittirīya Saṃhitā of the Kṛṣṇa (Black) Yajurveda and on the Vājasaneyī Saṃhitā of the Śukla (White) Yajurveda, together with related Brāhmaṇa and Āraṇyaka texts. His work systematically links each mantra and prose passage to its ritual application, drawing on Mīmāṃsā and Vedānta categories to illuminate both function and meaning. In this way, Sāyaṇa’s exegesis became a standard reference for understanding how the sacrificial word and sacrificial act mirror one another.

Mahīdhara is another major figure associated especially with the Śukla Yajurveda, known for his detailed explanations of the Vājasaneyī Saṃhitā and for works that present Yajurvedic mantras in a comprehensive, interpretive light. His glosses attend carefully to ritual function, the deities invoked, and the symbolic dimensions of the sacrificial formulas, while remaining rooted in the śrauta ritual heritage. By bridging older ritualism with later theological and contemplative readings, his commentarial voice helps practitioners see how the outer sacrifice can be read as an inner discipline, without losing sight of the precise ritual procedures.

Bhaṭṭa Bhāskara, sometimes distinguished from other scholars of similar name, is remembered for his bhāṣya on the Vājasaneyī Saṃhitā and for his role in explicating the Taittirīya tradition of the Kṛṣṇa Yajurveda. His approach tends toward a word-by-word unfolding of the text, showing how each expression is bound to a specific ritual gesture or sequence. By incorporating Mīmāṃsā-style reasoning, his work highlights the intimate connection between the exact wording of the mantras and the efficacy of the sacrificial act, thus reinforcing the sense that no syllable in the Yajurveda is accidental.

Alongside these major voices, the tradition also remembers Uvaṭa and other regional or specialized commentators, whose glosses on the White Yajurveda and related texts clarify difficult passages and preserve variant ritual understandings. Although sometimes less widely cited, such figures contribute linguistic, grammatical, and procedural insights that later scholars draw upon. Taken together, these commentators form a kind of many-sided mirror around the Yajurveda: each reflects the same sacrificial corpus, yet from a distinct angle—ritual, grammatical, symbolic, or philosophical—allowing seekers to discern in the terse Vedic prose a carefully ordered path of action, understanding, and spiritual orientation.